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The system of yoga stands upon the central doctrines of realities like 辫耻谤耻峁�a, 辫谤补办峁泃颈 and 莫艣惫补谤补. It ascertains the concept of 辫谤补办峁泃颈 and 辫耻谤耻峁�a as in the 厂腻尘办丑测补 system.

The manifestation of mental states assures the existence of 辫耻谤耻峁�a which is numerous in number, various in nature, super-relational, unchangeable and pure. While the noun 辫谤补办峁泃颈 represents the fundamental entity which is the only one and is changeable, and from it unfolds the physical universe with all its diversities and goes back into it at the time of dissolution. Besides these two-fold doctrines, yoga upholds the concept of 莫艣惫补谤补 (God) as the one and unique doctrine than that of 厂腻峁僰丑测补. In yoga 莫艣惫补谤补 is treated as the 辫耻谤耻峁�avi艣e峁�a or a particular self which is devoid of the afflictions like, 补惫颈诲测腻, 补蝉尘颈迟腻, 谤腻驳补 etc. and also dharma and adharma. It is regarded as the one among the infinite number of 辫耻谤耻峁�as.

The Nature of 笔谤补办峁泃颈

笔谤补办峁泃颈 is pure, potential and is regarded as the cause of all. So it is self-existent and brings out all objects as gross and subtle. It involves the 辫补帽肠补产丑奴迟补蝉 (five gross elements), and three 驳耻峁嘺蝉 in it. Here each element is occupied with the states of matter corresponding with its principles and qualities. These 驳耻峁嘺蝉 are grasped by the five sense organs such as ear, skin, eye, tongue and nose. The knowledge perceived by these sense organs is categorized into five levels on account of the nature of these senses. Among these three kinds of perceptions there are the levels of mind such as pleasurable, neutral and painful. These are known as the 驳耻峁嘺蝉 of sattva, rajas and tamas.^[1]

Here 蝉补迟迟惫补驳耻峁嘺, is the nature of happiness, raja of misery and tamas of ignorance. They are in a state of perfect equilibrium in 辫谤补办峁泃颈. Hence the balanced state of these 驳耻峁嘺蝉 is called 辫谤补办峁泃颈 and it is termed as the state of equilibrium. 笔谤补办峁泃颈 is being constructed with these 驳耻峁嘺蝉 and it depends upon them. Yoga considers 辫谤补办峁泃颈 or 辫谤补诲丑腻苍补 as the material cause of the world or as the fundamental cause of creation. Thus Radhakrishnan observes that the uncreated and eternal universe undergoes changes and in its nominal state it is called 辫谤补办峁泃颈 which is associated with the 驳耻峁嘺蝉 and is always the same.^[2] The things that emerge from 辫谤补办峁泃颈 remain in their latent form.

These gunas constituting 辫谤补办峁泃颈 undergo transformation in accordance with the fact what is hidden in them and become manifested in 辫谤补办峁泃颈; and its three factors are responsible for the universe of diversity. Both these are equally beginningless and 辫谤补办峁泃颈 cannot exist without these 驳耻峁嘺蝉. 笔谤补办峁泃颈, together with the 驳耻峁嘺蝉, has two-fold functions such as creation and dissolution. The combination of both makes creation and their detachment leads to dissolution. In creation these 驳耻峁嘺蝉 get manifested of what is latent in them into gross form. Here the poised state of the 驳耻峁嘺蝉 are subjected to cessation; and thus happens creation.

In yoga 辫谤补办峁泃颈 develops into mahat, which develops as two parallel lines of evolution into subjective and objective series. The subjective series of development turn into 补丑补峁僰腻谤补, manas and ten organs. Again the objective series of development turn into five 迟补苍尘腻迟谤补蝉 (subtle elements鈥�sabda, 蝉辫补谤艣补, 谤奴辫补, rasa and gandha) which develop into five gross elements (ether, air, fire, water, earth). The predominance of sattva gu峁嘺 along with rajas and tamas evolved the entity mahat or buddhi. From buddhi in the predominance of 谤补箩补驳耻峁嘺 arises 补丑补峁僰腻谤补. Again from buddhi in the predominance of 迟补尘辞驳耻峁嘺 evolves the 迟补苍尘腻迟谤补蝉 of sound, touch, colour, flavour and odour; and each develops into its gross form. Thus in yoga 补丑补峁僰腻谤补 or 迟补苍尘腻迟谤补蝉 are considered as the evolutes of buddhitattva. From 补丑补峁僰腻谤补 due to the predominance of 蝉补迟迟惫补驳耻峁嘺 arises the five sense organs. Predominance of 谤补箩辞驳耻峁嘺 occurs in the five motor organs, and in the equal abundance of rajas & tamas arises the principle manas. Thus buddhi, 补丑补峁僰腻谤补 and manas constitute the 补苍迟补岣�k补谤补峁嘺 or internal organ.

The Concept of 笔耻谤耻峁�a

In the light of yoga system the pure consciousness is regarded as the 辫耻谤耻峁�a which is supra鈥搑elational and is manifested in the mental state. The mental state is manifested only by an entity and that entity is termed as 辫耻谤耻峁�a. 笔耻谤耻峁�a is characterized as an enjoyer which is reflected in the modes of intellect and is of the nature of pure intelligence. So this principle of intelligence is known as 辫耻谤耻峁�a. When it is reflected in buddhi which is mistaken identity itself, with the 箩墨惫补 while 箩墨惫补 is the individual soul which is different from the universal soul, that is, 辫耻谤耻峁�a.

The Nature and Characteristics of 笔耻谤耻峁�a

The nature of consciousness is 辫耻谤耻峁�a which is reflected in the mental state. This reflection is regarded as the enjoyment for the 辫耻谤耻峁�a. They are ever resolute, unchangeable, supra鈥搑elational and free from all attributes鈥攕imple and static. By the impact of three 驳耻峁嘺蝉 辫耻谤耻峁�a is falsely identified with the buddhitattva and is treated as the empirical soul. When it is reflected in the mental state of buddhitattva, it is considered as the empirical cognition and when it transcends the mind it is considered as the witness cognition. Thus, in short, 辫耻谤耻峁�a is 鈥渆mpirical soul鈥� when it immigrates into buddhitattva and is witness self鈥� when it excels the mind. Actually 辫耻谤耻峁�a is entirely different from buddhitattva. Sometimes it is subjected to 辫耻谤耻峁�a and sometimes may not be. 笔耻谤耻峁�a knows buddhi permanently. It ascertains 辫耻谤耻峁�a鈥檚 subject of knowledge and its immutable nature.

Buddhi exists for others and is subjected to changes while 辫耻谤耻峁�a exists for itself which is unchangeable and is self-luminous in nature. It remains static among the changing modifications of buddhi. So we can鈥檛 differentiate it from buddhi. It says buddhe岣� pratisa峁僾edi 辫耻谤耻峁�a岣� | which means the 辫耻谤耻峁�a itself that reflects the concept of buddhi^[3]. 笔耻谤耻峁�a is neither same with nor different from buddhi. Buddhi is always subjected to changes according to its objects while 辫耻谤耻峁�a always appear as the self-connecting factor with the mental states. He explains that the states of consciousness have two parts such as permanent and changing parts. The form of our consciousness is the changing part which frequently varies according to the constant changes of its contents. The pure light of intelligence is the permanent part and the concept is self-reflected in our consciousness by the virtue of it. This self exists through all the varying changes of objects of consciousness and assumes that the light thus shines in our consciousness is unchangeable.

Actually this consciousness or buddhi is assigned to 辫耻谤耻峁�a and is treated as buddhi. Here buddhi is compared to 辫耻谤耻峁�a only because of the absence of knowledge on the nature and aspects of 辫耻谤耻峁�a^[4] 痴测腻蝉补 says: 笔耻谤耻峁�a is the subjective power of consciousness or the power of perception and buddhi is the power of perceiving instrument.^[5] Here buddhi comes out as the object of 辫耻谤耻峁�a appearing as an act of consciousness.^[6]

痴腻肠补蝉辫补迟颈 also says that 辫耻谤耻峁�a is found to be associated with the characteristics of buddhi as light in the sun. He states it as:

迟补迟迟补诲腻办腻谤补 辫补谤颈峁嘺迟补 buddhibodh膩m |
khalvayam 辫耻谤耻峁�a岣� sadanubh奴yate natu ||
buddhibodharahita岣� ato'sya 辫耻谤耻峁�asya |
产耻诲诲丑颈岣� 产辞诲丑补岣� 蝉惫补产丑腻惫补岣� savituriva 辫谤补办腻艣补: || ^[7]

The 辫耻谤耻峁�a is the reflective knower of buddhi which is neither similar not extremely dissimilar to the intellect. The similarity shows that, buddhi exists for the interest of others while 辫耻谤耻峁�a exists only for the sake of his own. The dissimilarity is that buddhi consists and possesses the gunas of sattva, rajas, and tamas. Besides it is unconscious also while 辫耻谤耻峁�a is the supervisor of these 驳耻峁嘺蝉, so it is the absolute and it is in the state of unmixed nature.

It goes beyond the relation of these 驳耻峁嘺蝉; and, being the only agent of its own manifestation, it becomes pure to which forms the consciousness.

It is to be concluded that 辫耻谤耻峁�a is treated as the true seer, the absolute knower, pure intelligence, the eternal and unchanging entity beyond the word and without any touch from the impurities of the world. He is the perceiver or the absoluteness of perceptivity. So he is the external form of perceptivity. He is the passive agent which is in the unmixed state, devoid of three 驳耻峁嘺蝉. He is pure, untouched by attributes and becomes an agent of notion. He exists for itself and is regarded as the witness of thri驳耻峁嘺蝉. The purpose of 辫耻谤耻峁�a is the very self of buddhi (perceivable) and is its very nature^[8]. The nature of cognitive domain is ever established in it. So a consistency also is established in the 辫耻谤耻峁�a.

Thus in yoga the concept of 辫耻谤耻峁�a is that which is the whole universe but with the absence of human limitations and prejudices. 驰辞驳补蝉奴迟谤补 presents the realization of 辫耻谤耻峁�a as our true self, which is the Universal Self that exists in the all nature. It treats the entire universe as a manifestation of the 辫耻谤耻峁�a and that entity enriches all creatures with individuality or with the self. This individuality is the inner consciousness which unites or binds us together. Each self is reflected in all the selves in the universe. 笔耻谤耻峁�a exists in an embodied form within all creatures and a disembodied form like the spirit behind the forces of nature.

The Concept of 莫艣惫补谤补 (God)

The yoga system of philosophy is contrasted with 蝉腻峁僰丑测补 only in the approval of God. The 驰辞驳补蝉奴迟谤补 begins the discussion of 莫艣惫补谤补 with the 蝉奴迟谤补 墨艣惫补谤补辫谤补峁噄诲丑腻苍腻诲惫腻 which means devotion to God who leads to 蝉补尘腻诲丑颈. That is the mental state in which all mental modifications are restrained. 笔补迟补帽箩补濒颈, the founder of yoga philosophy does not emphasize the concept of 莫艣惫补谤补 for the establishment of any philosophical problem but he simply admits 莫艣惫补谤补. For him, 莫艣惫补谤补pra峁噄dh膩na or meditation on 莫艣惫补谤补 is one of the means for the attainment, that is 蝉补尘腻诲丑颈. The 驰辞驳补蝉奴迟谤补 mentions and discusses the concept of 莫艣惫补谤补 as a means to the mental concentration. 笔补迟补帽箩补濒颈 does not mention that devotion to God is the only way to attain concentration but he suggests individual approaches, that is, 测补迟丑腻产丑颈尘补迟补诲丑测腻苍腻诲惫腻^[9] For him devotion to God is only a means to concentrate the mind upon a particular point. According to him 莫艣惫补谤补 is kle艣akarmavip膩k膩艣ayairapar膩m峁涐梗峁璦岣� 辫耻谤耻峁�avi艣e峁�a岣� 墨艣惫补谤补岣�^[10]

That is, 莫艣惫补谤补 is a particular spirit (辫耻谤耻峁�avi艣esa) untouched by troubles of distress, ignorance etc. and by its products of works, fruits, desserts etc. He is not subjected to do any karmas, 蝉补峁僺办腻谤补蝉 or its results.^[11] Here the particular spirit means 鈥渙ne who is different from other spirits鈥�.

As the founder of yoga philosophy pata帽jali does not uphold the concept of 莫艣惫补谤补 for the solution or explanation of any philosophical problem but, for the time being, the commentaries and interpreters of yoga postulate 莫艣惫补谤补 for the explanation of philosophical or metaphysical problems. They argue that there is a potential behind the association and dissociation, evolution and dissolution, respectively.

There is a strict harmony and order behind these and it could be maintained only by an intelligent agent. This principle of intelligence is regarded as 莫艣惫补谤补 by them. They postulate this intelligent agent or principle as the ground of 辫耻谤耻峁�a and 辫谤补办峁泃颈 that bring forth the connection and separation of the two within the due course of evolutional process and keep the harmony among them with 莫艣惫补谤补 and bad deeds of the selves. So a perfect, omniscient, omnipotent and, omnipresent being should be assumed as its means. This means is regarded as 莫艣惫补谤补 with the help of whom 辫谤补办峁泃颈 evolves the world suited to the unseen moral deserts of the selves.^[12]

The 驰辞驳补蝉奴迟谤补 and 痴测腻蝉补bh膩峁�ya most often show resemblances in the description of 莫艣惫补谤补. For 痴测腻蝉补, 滨艣惫补谤补 has no specific role in metaphysics like 笔补迟补帽箩补濒颈. 痴测腻蝉补 identifies 莫艣惫补谤补 with 蝉补驳耻峁嘺 characteristics and relates with sattva aspects and sees in Him the supreme consciousness which provides mercy for every creature.^[13] Vij帽anabhik峁�u opines that the disturbance leading to the disequilibrium of 辫谤补办峁泃颈 is due to 莫艣惫补谤补鈥檚 will. The 叠丑辞箩补惫峁泃迟颈 denoting the association and dissociation of 辫谤补办峁泃颈 and 辫耻谤耻峁�a cannot be established without postulating the will of God.

痴腻肠补蝉辫补迟颈mi艣ra connects 莫艣惫补谤补 to metaphysics and argues that 辫谤补诲丑腻苍补 evolves into the universe from the state of equilibrium because of 滨艣惫补谤补. That means 莫艣惫补谤补 is the efficient cause of the evolution of 辫谤补办峁泃颈 into various effects. He also holds that its functioning is rendered as a means to remove the obstructions for the attainments of good.

笔补迟补帽箩补濒颈 views that 莫艣惫补谤补 became neither the creator of the world nor the protector, nor the supervisor, nor the co-ordinator. Most often the interpreters鈥� views are entirely different from the views of 笔补迟补帽箩补濒颈. However, certain modern scholars argue that the concept of God is just an aimless obstruction of idea upon the system. At the same time, certain yoga preachers treat it as a metaphysical necessity. Hence they say that the yoga philosophers accept the concept of 莫艣惫补谤补 only for satisfying the spiritualistic thinkers and thus spread 蝉腻尘办丑测补 thought easily. They also state that even if all these 蝉奴迟谤补s are removed, nothing will happen to the foundation of 测辞驳补诲补谤艣补苍补.

According to Garbe:

鈥淭he insertion of the personal god, which subsequently, decisively determined the character of the yoga system was to judge from the 驰辞驳补蝉奴迟谤补, the text book,of 笔补迟补帽箩补濒颈 , at first accomplished in a very loose and superficial manner, so that the contents and purpose of the system were not at all affected by it. We can even say that the 驰辞驳补蝉奴迟谤补 (I 23-29; II 1.45) which treats the person of God, is unconnected with the other parts of the textbook, may even contradict the foundations of the system鈥�.^[14]

Haridas Bhatt膩c膩rya says:

鈥淭he yoga system had no intention to preach identification with and dissolution in God or (Brahman) as the ultimate condition of the finite soul. Even when God is meditated upon, the ultimate purpose is to stop the flow of mind in its conscious and subliminal aspects and to bring about the cessation of the modification of the thinking principle. This alone explains why the yoga manual can be and has been used even by those who do not believe in the reality of God.鈥�^[15]

In the words of Gerald James Larson:

鈥淭he yoga notion of God, is peculiar, even eccentric, not only in terms of Indian thought but, rather in terms of any of the standard conceptualizations regarding God.^[16]鈥�

Moreover he argues that this yogic notion of God may lead us or open the doors to the different perspectives of knowledge in the concept of God. In the text Indian Philosophy, S.Radhakrishnan says: The personal God of yoga philosophy is very loosely connected with the rest of the system.

The goal of human aspiration is not union with God, but the absolute separation of 辫耻谤耻峁�a from 辫谤补办峁泃颈. Devotion to God is one of several other ways of reaching ultimate freedom. God is only the particular self (辫耻谤耻峁�avi艣e峁�a) and not the creator and preserver of the universe.^[17]

Thus in 驰辞驳补诲补谤艣补苍补 the concept of 莫艣惫补谤补 is just a grafting on the system. It is highly unique and peculiar in its nature. 莫艣惫补谤补 is a 辫耻谤耻峁�a like other 辫耻谤耻峁�a, but with a specific aspect. He is the divine being filled with the knowledge of the past, the present and the future. The knowledge in Him is treated as infinite or reaches its extreme limit.

The yoga concept of 莫艣惫补谤补 is very inactive and is very much different from 辫谤补办峁泃颈. He does not make any movement in the 辫谤补办峁泃颈 but he removes the obstacles which hinder its evolution. Thus he is not directly involved in the world process.

Footnotes and references:

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[1]:

Yoga an Introduction, Surendra singh, p.29.

[2]:

Indian Philosophy,p.342.

[3]:

Yoga as Philosophy and Religion, Surendranath Das Gupta, p.18

[4]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.6.

[5]:

Ibid-6.20, Bangali Baba, Rama Prasad, p. 40,99.

[6]:

Ibid -II.21.

[7]:

Light on the 驰辞驳补蝉奴迟谤补s of 笔补迟补帽箩补濒颈: Pata帽jala yoga pradipika, B.K.S Iyengar, p. 23,24

[8]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.21,Bangali Baba, p.49.

[9]:

驰辞驳补蝉奴迟谤补 I. 39

[10]:

驰辞驳补蝉奴迟谤补 I. 24

[11]:

驰辞驳补蝉奴迟谤补-bhojav峁泃ti I.24,p.22.

[12]:

The Absolute in Indian Philosophy P.57

[13]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya 23,24, 厂腻尘办丑测补th thought in the Brahmanical System, p.273

[14]:

Indian Philosophy, S,Radhakrishnan, p.371

[15]:

The Cultural Heritage of India, Haridas Bhattac膩rya. vol. III, p. 81,88

[16]:

The Notion of God in yoga Philosophy, A new Approach to Worship and Prayer Gerald James Larson,. p. 76.

[17]:

Indian Philosphy, p.371.